This Zhuangzi ‑ Dechongfu excerpt presents fables of deformed figures. It prioritizes inner complete virtue over physical form or social status, and ends with Zhuangzi’s debate with Huizi over “having no human emotions”.
This chapter records debates between Mozi and Confucian Gong Mengzi. Mozi refutes Confucian views on passive conduct, ancient robes, fatalism, elaborate funerals and empty music, denouncing four harmful Confucian doctrines while acknowledging Confucius’ valid ideas.
Mencius distinguishes human nature and fate. Sensory desires are innate yet limited by fate, so gentlemen do not prioritize them. Moral virtues lie in innate nature despite external constraints, so people must persist in cultivating them rather than yielding to fate.
Mencius distinguishes two pursuits. Inner virtues like benevolence are fully attainable through personal effort. External wealth and status demand proper ways yet rely on fate, so one cannot guarantee gaining them.
Mencius rejects blind fatalism. All events belong to destiny, yet gentlemen only accept righteous fate. Wise people evade unnecessary risks; dying for the Way is proper fate, while death from crime is not.
This article re-evaluates Feng Dao, a Five Dynasties prime minister serving nine emperors, long condemned for disloyalty. It records his benevolent deeds aiding civilians amid chaos and cites his poems revealing his pragmatic creed: focus on good deeds rather than personal fame.
Sima Niu lamented, “Everyone has brothers, but I alone have none.”Zixia consoled him, saying, “I once heard it said: ‘Life and death are determined by fate; wealth and honor depend on Heaven.’ If a noble person is reverent and never careless in conduct, and treats others with respect and propriety, then all within the…
The Master said, “Hui is nearly there in moral perfection – yet he is often destitute. Ci does not accept his fate; instead, he engages in trade and commerce, and his market predictions are frequently correct.”